Theological Instructions

LESSON THIRTY-FOUR: ISLAM IS UNIVERSAL AND ETERNAL

Introduction

So far it has been clearly understood that the belief in all prophets and acceptance of their message is a necessity and the rejection of a Prophet or of a message from a Prophet is paramount to rejecting the Divine legislative lordship.

On this basis, once the prophecy of the Prophet of Islam (s) has been proven, it is necessary to believe in him and in the revelation he brought, and to accept the messages and rules delivered by him, from God the Supreme.

However the belief in all prophets (a) and their books does not imply that one has to comply with all their sacred laws. Although we may believe in the previous prophets and their messages, this does not obligate the implementation of all their laws.

It is the responsibility of every nation to follow and apply the laws ordained to them by the Prophet of their time. Hence the application of the sacred law of Islam for all of men would only be established when the prophecy of the Prophet of Islam (s) was not particularised to the Arabs. In addition to this, it is necessary the no Prophet appears after the Prophet of Islam (s) who could bring abrogating laws. In other words Islam has to be universal and eternal.

It is here necessary to discuss as to whether the Prophet of Islam (s) was particularly assigned to the Arabs and for a limited time, or whether he is indeed a universal Prophet for all time.

It is quite clear that this issue cannot be investigated by pure intellect (‘aql), however one has to consider the techniques used for the establishment of history and narration sciences (al-‘ulūm al-naqliyyah), meaning that one must refer to documents, facts and evidence. Moreover one who has arrived with certainty upon the legitimacy of the Noble Qur’an and the infallibility of the Prophet of Islam (s) will without doubt find the Holy Qur’an and Sunnah of the Prophet (s) the most reliable source.

1. The universality of Islam

The universality of the religion of Islam is the most essential element of this Divine religion. Even those who do not believe in Islam are aware that the faith is perpetual and not limited to any geographical location or race.

In addition to this we have numerous historical documents and proofs, that the Noble Prophet (s) had dispatched several letters to Persian, Byzantine, Roman, Egyptian, and Abyssinian rulers as well as to several other tribal leaders, in order to invite them towards the Divine religion. However if Islam was not universal and there were no universal invitations dispatched by the Prophet of Islam (s), then there would have been an excuse for other nations to reject Islam.

On this basis one cannot believe in the legitimacy of Islam without associating it with the application of its Divine sacred law. Therefore nobody is exempted from this belief.

a. Qura’nic proofs for the universality of Islam

As indicated earlier, the best proof and the most reliable argument for the establishment of such issues is through the Noble Qur’an, its righteousness and creditability has been proven in the previous lessons. Furthermore if someone reflects upon the verses of this Divine Book of God, he would certainly realise that the invitation to embrace Islam is universal and not specialised towards a specific race or language.

Throughout the Qur’an mankind has been addressed as: O people, or as: O children of Adam (refer to al-Baqarah:21, al-Nisā’:1,174, Fātir:15), and has referred to the guidance of all human beings (nās and ‘ālamīn). The Qur’an also indicates the universality of the Prophet of Islam (saws) for all men and invites all who are aware of him to follow his way. From another standpoint, the followers of other religions are regarded and addressed as the People of the Book, and the prophecy of the Prophet of Islam is also proven to them. Moreover the purpose of the dissension of the Noble Qur’an upon the Prophet is considered as the victory and mastery of Islam upon other religions (refer to al-Saff: 9, al-Fath:28, al-Tawbah:33).

By focusing upon these verses there should be no ground left to harbour spurious doubts concerning the universality of Islam.

The Eternity of Islam

The mentioned verses through the utilisation of common phrases establish the universality of Islam. Similarly through being unconditional regarding time it denies the limitation of Islam to a certain period, and in particular remarks:" “It is He who has sent His Apostle with the guidance and the religion of truth that He may make it prevail over all religions” (al-Saff:9. see also al-Fath:28 and al- Tawbah:33).

In the following Qura’nic verse, one can establish the authenticity and reliability of the Qur’an:

“Indeed it is an august Book: falsehood cannot approach it, from before it nor from behind it, a [gradually] sent down [revelation] from One all-wise, all- laudable” (Fussilat: 41-42).

Furthermore it proves the seal of prophecy upon the Prophet of Islam (which will be discussed independently in our future lessons), and nullifies any possibility of the abrogation of Islam through any other Prophet or sacred law. We find several traditions in agreement with this subject:

“Things made lawful by Mohammed are lawful until the Day of Judgement, and things prohibited by Mohammed are prohibited until the Day of Judgment.” (Al-KāfīVol.1 p. 57) In addition to this, the eternity of Islam is similar to the universality of Islam.

Theologically both are considered axioms of faith teaching, and therefore we do not need an extra argument apart from the arguments which prove the authenticity of Islam.

The resolution of certain doubts

The enemies of Islam in order to create hurdles for the spread of this Divine religion have come up with the idea that Islam is particular to the Arabs, and that it is not universal, however such claims fail to have the slightest effect upon this universal and Divine religion.

They are under the pretext that the responsibility of the Noble Prophet of Islam was towards only his kin, clan and for those who live in Mecca and its neighborhood.

Furthermore verse 69 of chapter 5, al-Māi’dah, in the Holy Qur’an, after characterising the Jews, Christians and the people of the Sabbath, regards righteous acts as the criterion for felicity and not the acceptance of Islam. In addition to this, the practical laws (fiqh) of Islam recognise the People of the Book as compared to the idol worshippers (polytheists). The People of the Book whilst paying an exemption tax come under the protection of the Islamic state and may practice unhindered, their sacred laws; therefore this in itself is a sign of officially acknowledging their religion.

In response it must be stated that those verses, which mention the kin and clan of the Noble Prophet, or which mention the people of Mecca and its surrounds, are the verses, which were revealed at the advent of Islam. At that time the call towards the truth initiated with the family of the Prophet and then extended to the people of Mecca and around Mecca, eventually encompassed the entire world. Moreover these verses cannot be regarded as the determining factor for nullifying the universality of Islam. This is because the formulation and tone of these verses -proving the universality of Islam- are in a way that must remain unconditional, and if there would be exemptions from these verses, it would contradict the commonsensical methods of conversation used by rational human beings.

However the mentioned verse (al-Māi’dah:69) explains that the sole acceptance of any religion is not sufficient for attaining felicity, and that the engendering factor for reaching eternal bliss is the application of religious responsibility, which is the implementation of righteous acts. Moreover God the Supreme assigns these righteous acts, and as we have already proven the universality of Islam then the responsibility of all men after the advent of Islam would be the application of those responsibilities, which are prescribed by this universal faith.

The recognition and preference given by Islam to the People of the Book compared to other polytheistic religions does not mean that Islam has excused them from accepting Islam. However in reality the leniency provided is for the sake of the partial truth, which they believe in and this leniency is only temporary according to Shi’ite theology. By the time Imam Mahdi (a) appears (May Allah hasten his return) the final decree with regards to the People of the Book will have been declared and they will be treated just like the polytheists. This is concluded from verses such as:

“It is He who sent His Apostle with the guidance and the religion of truth that He may make it prevail over all religions” (al-Tawbah:33, see also al-Fath:28 and al-Saff:9).

Questions

1- Why should all men apply the sacred laws of Islam?

2- What are the Qura’nic proofs for the universality and eternity of Islam?

3- Provide other reasons for the universality and eternity of Islam.

4- Explain those verses, which indicate that the Noble Prophet was universally appointed, and not sent exclusively for the guidance of his kin, clan, inhabitants of Mecca and its neighbourhood.

5- Explain verse 69 of chapter 5, al-Māi’dah!

6- Explain the reason behind the leniency towards the People of the Book, but also how this does not excuse them from accepting the universal faith.